Ley Maya, 8/02 - Archivos del Popol Wuj y las culturas mayas

Transcription

[Journal cover page]
Rollout Photograph K3413 © Justin Kerr
En este número / In this number:
Ancient, Modern, and Postmodern Pilgrimages
among the Maya …………………………….………2-24
Barbara Tedlock
Volume / Volumen 2
Number / Número 6
September / Setiembre 2010
ISSN 2150-3273
The MSJ/ REM is devoted to promoting and publicizing the
study of Mayan culture and its textual productions in all of
their diverse expressions. The dissemination of current
research and debates seeks to facilitate the exchange of
opinions and perspectives aiming to make a contribution to
knowledge in the field.
La MSJ/ REM tiene como objetivo promover y difundir el
estudio de la cultura maya y su producción de textos en todas
sus diferentes expresiones. La difusión de las investigaciones y
los debates actuales pretende promover el intercambio de
opiniones y de diferentes perspectivas, y así se espera
contribuir al desarrollo de los conocimientos en el campo.
A juried online journal for the study
of Maya texts and culture with
issues appearing on an occasional
series basis after peer-review.
Editor:
Carlos M. López (Marshall University, WV)
Editorial Advisory Board
Robert Carmack (SUNY, Albany, NY)
Dennis Tedlock (SUNY, Buffalo, NY)
Enrique Sam Colop (Guatemala)
Ramón Arzápalo Marin (UNAM, México)
Judith Maxwell (Tulane University, New
Orleans, LA)
Maureen Ahern (The Ohio State University,
OH)
Ricardo E. Lima Soto (Universidad Rafael
Landívar, Guatemala, Guatemala)
Sara Castro-Klaren (Johns Hopkins University,
Baltimore, MD)
Luis Millones (Universidad de San Marcos,
Lima, Peru)
Gordon Brotherston (University of
Manchester, UK)
Address: 298 Hagerty Hall, 1775 College Rd. Columbus, OH, 43210-1286 Phone: 614292-4958 Fax: 614-292-7726
Email: lopez@marshall.edu or lopez.26@osu.edu
URL: http://MayanArchives-PopolWuj.osu.edu/
Sponsored by The Department of Spanish and Portuguese at The Ohio State University,
Columbus, Ohio, and the Center for Latin American Studies at OSU.
Arturo Arias (University of Texas, Austin, TX)
Sergio Medeiros (Universidade Federal de
Santa Catarina, Brazil)
Edward A. Riedinger (The Ohio State
University, OH)
Fernando Unzueta (The Ohio State
University, OH)
Bárbara Tedlock (SUNY, Buffalo, NY)
Emilio del Valle Escalante (University of
North Carolina, Chapel Hill, NC)
Abril Trigo (The Ohio State University, OH)
Barbara Tedlock ― Ancient, Modern, and Postmodern Pilgrimages among the Maya
Ancient, Modern, and Postmodern Pilgrimages among
the Maya
Abstract
The act of pilgrimage intertwines physical hardship with spiritual quest and in so doing it
creates a memorializing event in which people, space, time, and movement articulate images of the
sacred. Such journeys through an energized landscape create social connections, obligations, and
hierarchy. Pilgrimage shrines emerge and develop through a process of humanization of geographical
locations with unique qualities derived from their associations with striking natural features such as
mountaintops, waterfalls, whirlpools, caves, or cenotes. The choice of location is based on the belief that
certain locations are different from other locations thanks to their history or spiritual magnetism. They
may also be connected to healing substances such as hot springs, medicinal clay, sand, salt or with a
numinous power. Pilgrimages have been undertaken for hundreds of years by Mayans and continue to
function as important spiritual exercises. A new type of traveler has recently become involved in
postmodern pilgrimages among the Maya in Yucatán.
Resumen
El peregrinar entrelaza las dificultades físicas con la búsqueda espiritual. De este modo se crea
un acontecimiento conmemorativo en el que las personas, el espacio, el tiempo y el movimiento se
integran armónicamente con lo sagrado. Estos viajes a través de un paisaje revitalizado crea conexiones
sociales, obligaciones, y jerarquías. La peregrinación a los santuarios surge y se desarrolla a través de
un proceso de humanización de la geografía por su asociación con características muy peculiares tales
las cimas de las montañas, las cascadas, los remolinos de agua, las cuevas, o los cenotes. La elección de
los lugares sagrados se basa en la creencia de que ciertos lugares son diferentes de otros gracias a en
virtud de su historia o su magnetismo espiritual. También se puede conectar con sustancias curativas
presentes en las aguas termales, en las arcillas, arenas, o sales medicinales; o por su conexión con un
poder sobrenatural. Los mayas han practicado las peregrinaciones por cientos de años y aún hoy siguen
siendo importantes ejercicios espirituales. Con la era postmoderna un nuevo tipo de viajero se incorporó
a las peregrinaciones de los mayas de Yucatán.
Ancient Mayan oracle shrines were located on mountaintops and in caves, sinkholes, and
cenotes (Brady and Ashmore 139). Historical documents reveal that in precolumbian and
postcolonial Yucatán there were three major pilgrimage centers—Chichén Itza, Izamal, and
Cozumel—that housed oracles. The oracular power of Chichén Itza originated from its sacred
cenote. A paved highway, known as a sacb’e, leads north from El Castillo to the edge of this
cenote (Sharer 398). During the thirteenth century the oracle there prophesized the upcoming reign
of Hunac Ceel, who founded the Cocom dynasty (Tozzer 182 n. 949). Early in the twentieth
century the American consul to Mexico, Edward Thompson, purchased a hacienda which contained
the cenote and set up dredging apparatus. Among the objects he recovered was a gold disk with
Ekchuan, a merchant deity, embossed in the center; wooden scepters, weaving tools, cotton textile
fragments, pottery figurines, balls of copal, rubber in tripod bowls, carved jade beads, imported
sheet-gold pendants, cast gold figurines and bells (Coggins and Shane).
Volume 2, Number 6, September 2010
The Mayan Studies Journal / Revista de Estudios Mayas
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Archaeological evidence suggests that many urban centers were designed to receive crowds
of visitors at regular intervals (Kubler 316). There is also historical evidence that nobles went on
pilgrimages to visit the rulers of distant polities to sanctify their ruler ship. In the Popol Vuh we
learn that in two different generations lords renewed their royal status by undertaking pilgrimages
to cities with the status of Tulan, or “Place of Cattails.” The first pilgrimage, which contained
words from a Ch’olan language, fits a visit to Copán whereas the description of a later pilgrimage,
which contains Yukatek and Nahuatl words, fits a visit to Chichén Itza (D. Tedlock, Popol Vuh
151, D. Tedlock, 2000 Years of Mayan 303). The Mayan founders of the K’iche’, Rabinal, and
Cakchiquel lineages obtained images of their main deity Tojil, as well as ax scepters, royal titles,
and the right to establish their kingdoms during pilgrimages to a great eastern city. The Annals of
the Cakchiquels records that the city was the eastern member of a group of four whose insignia
was a bat (Brinton, Recinos and Goetz). The original name for the city was written with an
iconographic sign of a leaf-nosed bat (Marcus 12). In hieroglyphic writing the bat’s head stands for
the syllable xu- which is surrounded by other syllables giving the reading xwukpi, the brownbacked solitaire, the heraldic emblem glyph for the city of Copán (D. Tedlock, Breath on the
Mirror 13).
Other pilgrimages to distant ceremonial centers were recorded in the Mayan dance-drama
known as the Rabinal Achi (D. Tedlock). Here one of the main protagonists, Man of Rabinal, calls
attention to his noble status by pointing out his ax and shield together with his armband, snail-shell
bracelet, and gourds of white paint and tobacco. Several K’iche’ and Cakchiquel authors of the
sixteenth century also mention these emblems of lordship and assign their acquisition to a
pilgrimage that came later than the one in which founders of royal lineages obtained their symbols
of leadership (D. Tedlock, Popol Vuh 179). In order to renew their right to rule, descendants of the
founders went northward to the shore of the Caribbean to the court of Nacxit. The two most likely
sites for this pilgrimage were Chichén Itza, where a foreign lord whose names included Nacxit
established himself during the tenth century, and Mayapan, whose lords promoted their thirteenthcentury rise to power as a restoration of their prior glory.
Evidence for precolumbian Mayan pilgrimages also includes material remains and
narrative accounts. In 1688 Diego López Cogolludo noted that in Yucatán:
There are remains of paved highways which traverse all this kingdom and they say
they ended in the east on the seashore where it crosses an arm of the sea for the
distance of four leagues which divides the mainland from that island. These
highways were like the caminos reales, which guided them with no fear of going
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astray so that they might arrive at Cozumel for the fulfillment of their vows, to
offer their sacrifices, to ask for help in their needs, and for the mistaken adoration
of their false gods (Tozzer 109 n. 500).
During the late-classic to Postclassic transition, decentralized factions redistributed
political authority among them and pilgrimages to oracles took on a special importance in creating
and maintaining alliances and exchange networks. Broken and reset classic period stone steles at
the site of La Milpa in Belize indicate a revitalization pilgrimage movement during the Postclassic.
The evidence includes incense burners in association with reset Classic stone fragments that were
so damaged they no longer carried coherent messages (Hammond and Bobo). Historical documents
reveal that seaborne dugout canoe trade, intertwined with pilgrimage practices, brought prosperity
to Yucatán. Bishop Diego de Landa mentioned both the well at Chichén Itza and the Island of
Cozumel as pilgrimage sites. Many centers of trade throughout Mesoamerica were major
pilgrimage sites. The primary economic event in ancient Mayan civilization was the pilgrimage
fair: a periodic gathering in central places for the purpose of religious celebration and economic
exchange (Freidel).
The Oracle of Cozumel
According to sixteenth-century Spanish accounts elderly Mayan priestesses living on a set of
eastern islands acted as oracular intermediaries delivering favorable or unfavorable
pronouncements regarding warfare (Antochiw and Dachary 205). On the island of Cozumel
(cusamil or “place of the swifts”) women gathered to ask for help in conceiving, birthing, and
delivering babies from Ixchel, the moon goddess (Roys 154, Miller 96). A large baked-clay
sculpture there served as an oracle answering requests from the pilgrims.
Anciently all this country and the Indians went ordinarily to the island to worship
an idol which they had in certain ancient buildings and which they venerated
greatly. . . they came to see and to worship the said idol and there was an old
Indian who was an Alquin (Ah Kin) which means in our language cleric or priest.
And the Indians went to see the idol spoke with him telling him why they came and
that which they wished. . . . this idol was called Ischel (Landa 54).
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Although neither this account, nor that of Diego Lopez Cogolludo, reveals the gender of
the sculpture, since Ixchel is a goddess we can assume that her material representation was
feminine.
It was very singular and different from the others; its material was baked clay; it
was a large hollow figure joined to the wall with mortar. At its back was
something like a sacristy, in which the priests had a small hidden door opening into
the back of the idol. Into this one of the priests entered, and from there he replied
to the requests which were made. The unhappy dupes believed that the idol spoke
to them and credited what was said to them; and so they venerated it more than the
others with various offerings; sacrifices of blood, birds, dogs and sometimes even
men. Since, as they believed, it always spoke to them, they came together from
everywhere in such great numbers to consult it and to beg for help in their troubles
(Cogolludo ix, in Tozzer 109).
At the time of the Spanish invasion of Yucatán the island was famous for her shrine, which
was visited by canoe annually by hundreds of pilgrims from Tabasco, Tixchel, Potonchan, and
Xicalango, as well as from the seaports of western Yucatán (Scholes and Roys, 57, 77). But
Hernán Cortes objected and ordered his men to roll the image down the stairway and replaced it
with an image of the Madonna and Child (D. Tedlock, 2000 Years of Mayan 240). After that there
were no long-distance pilgrimages to Cozumel for more than five-hundred years.
Other Pilgrimage Sites
Naj Tunich, a two-mile-long painted cave in the southeastern Petén region of Guatemala,
was active as a pilgrimage site since at least the first century BCE when stone platforms were
erected inside its entrance and ceramics and jadeite pendants were deposited atop platforms
adjacent to large stalagmite columns (Stuart). There are 35 hieroglyphic texts, 44 figures, and 80
drawings that portray facets of Mayan ceremonial life from the Late Classic period. Calendar
notations on the walls show evidence of peoples with different notational systems visiting to
commemorate New Year and Katun (twenty-year) anniversaries and emblem glyphs from a number
of Mayan cities (Stone). Today’s pilgrims, mostly from the Q’ekchi’ Maya village of Tanjoc, burn
incense there early each spring to ask for a good harvest (Schuster).
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In highland Guatemala Mayans also undertake pilgrimages to shrines within their own
communities as well as visiting shrines located in other communities.
Figure 1. Daykeepers on pilgrimage to Paxkwal Ab’aj shrine in the
K’iche’ Mayan community of Chichicastenango.
The training and initiation of ajk’ijab, or “daykeepers”, involves a series of pilgrimages to
hilltop shrines, waterfalls, and caves where participants gather crystals, tree seeds, copal incense,
and sacred water. During the past thirty-five years dozens of shrines in Chichicastenango and
Momostenango have become important pilgrimage sites for the initiation of new daykeepers, from
all over Guatemala.
Figure 2. Daykeepers on pilgrimage to Ch’uti
Sab’al shrine in Momostenango
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My Momostecan mentor, Andrés Xiloj, explained his own selection as a lineage head as
resulting from a dream.
Two women were standing across from me, but there was a deep canyon between
us. I was on one side, they were on the other, and they were laughing at me. I
wanted to pass over but I couldn’t because of the canyon. It was a few days later
when the patrilineage met. “What’ll we do? We’re getting done in by the
warab’alja.” “Very well, let’s look for someone to be put in charge of this.” And
when the time came, I had to do it.
A Tz’utujil Mayan daykeeper (aj’kun) by the name of Nicolás Chiviliu Tacaxoy related a
dream in which he heard a voice telling him to visit a statue known as Mam, or “Grandfather.”
This well-known deity is made from the wood of the Coral Tree (Erythrina Corallodendron)
indicating that he was a survivor from a previous creation.
I’m ordered to make a pilgrimage counter-clockwise around Lake Atitlán. We go
to San Lucas, San Antonio Palopó, Santa Catarina Palopó, San Andrés
Semetabaj, Panajachel, San Jorge, Tzununá, San Marcos, San Pablo la Laguna,
San Pedro la Laguna and back here (Santiago Atitlán). There are Mam statues in
San Jorge, Santa Clara, San Pablo and San Lucas and there is a Mam head in San
Andrés Semetabaj (Tarn and Prechtel 90).
When he told this dream to his elders he learned that he must make such a journey by foot
and dugout canoe as well as visualize the trip three times during the day and once at midnight.
Throughout the remainder of his life he followed this intertwining of physical and virtual
pilgrimages. A similar pattern is undertaken by Q’eqchi’ Maya pilgrims living in the Alta Verapaz.
During the agricultural cycle young men dream of visits to cave shrines and undertake journeys to
thirteen important hills and caves known as Tzuultaq’a, or “mountain-valley” (Adams and Brady).
Likewise, Tojolabal Mayans living in Mexico make such intertwined physical and virtual
pilgrimages to neighboring Tzeltal and Chuj Maya shrines (Mattiace 10).
In other communities pilgrimages are undertaken to shrines that are perceived to have an
abundance of spiritual energy. Some have predominately local appeal; others draw supplicants
from several regions and nations. Pilgrimage sites include waterfalls, caves, volcanoes,
archaeological ruins, individual stones, rock cairns, stone-and-pottery altars, and religious icons.
Some of these locations are strictly Mayan in appeal while others attract hundreds of people who
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do not identify as Mayans. Natural locales and archaeological ruins such as Zaculeu attract
K’iche’ Mayas from several communities.
Figure 3 Pilgrimage to the archaeological site of Zaculeu in Huehuetenango
Similar effigies, called Maximón, appear in Mayan hand-woven clothing in Sololá and
Santiago Atitlán. Mannequins, known as San Simón dressed in smart black woolen suits wearing
broad-brimmed hats and Ray-ban polarized dark shades sit on thrones in Zunil
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Figure 4. Image of San Simon in Zunil
and San Andrés Itzapa.
Figure 5. Image of San Simon in San Andrés Itzapa
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Many pilgrims also visit the ruins of Tikal, Iximche, Zaculeau, and Q’umarkaaj as well as
the caves, basilica, and statue of the Black Christ at Esquipulas. There are pilgrimage shrines
commemorating important historical events and altars in rock cairns on territorial boundaries. A
shrine, known as Canchavox, is located in the mountains surrounding the valley where in 1524 the
Samala River ran red with the blood of the slain.
Figure 6. Valley where Tecun Umam and Pedro de Alvarado did battle.
There the great Mayan warrior, Tecun Umam, was killed by Pedro de Alvarado. Lineage shrines
for the leaders of the K’iche’ kingdom are situated on a hill overlooking the valley.
Figure 7. Warab’alja or foundation shrine on the mountaintop overlooking the valley
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Another pilgrimage shrine, known as Joyan, is a rock cairn located on a mountain pass
between the municipalities of Momostenango and San Francisco el Alto.
Figure 8. Joyan, the mountain shrine on the boundary between Momostenango and
San Francisco el Alto
It serves as both a boundary-marking shrine and an outdoor altar used by Momostecans to
welcome the year-bearer, Mam No’j, when he takes over leadership once each four years on a No’j
day (B. Tedlock, Time and the Highland Maya 100). Momostenango is an important pilgrimage
site; during the past thirty-five years the shrines there have become a location for the initiation of
daykeepers from all over Guatemala. As one recent Mayan pilgrim explained, “these shrines are
like a book where everything—all births, marriages, deaths, successes, and failures—are written
down. We come here once a year to write in this book.”
The name Momostenango was given by the Tlaxcalan allies of the Spanish invaders to the
community. In Nahua mumuztli, means altar and tenango means town; thus the name of the
community translates “Altar town.” This is descriptively accurate given that there are dozens of
public and private stone and pottery altars located at strategic places near springs, waterfalls, and
on hilltops throughout the community. These shrines are used as places of prayer and healing by
hundreds of initiated daykeepers. Initiation involves a series of pilgrimages by teacher and pupil to
hilltop shrines, waterfalls, and caves in their own and other communities where they gather sacred
water, copal incense, crystals and tree seeds (B. Tedlock, “Momostenango: Town of Shrines”).
Patrilineage heads known as chuchkajawib “motherfathers,” construct and worship before
meb’il shrines, small wooden boxes filled with stone amulets in the shapes of jaguars, snakes, deer,
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and other animals. These shrines are concerned primarily with improving financial wellbeing.
Motherfathers also visit family warab’alja or “foundation” shrines on certain day names from the
260-day ritual calendar. They make pilgrimages to a set of five directional shrines located on
wooded hills within the community. Two of these lineage heads, known as chuchkajawib rech
tinimit or “motherfathers of the town,” make a pilgrimage once each 260 days, on the consecutive
days Wajxakib’ K’ej (8 Deer) and Belejib’ K’anil (9 Ripeness), to the main meb’il shrine for the
entire community. It is located to the north of the town center in the Sierra de los Cuchumatanes.
The shrine has two parts: the upper section is in the basilica in Chiantla, a small
community near Huehuetenango. It is dedicated to the Virgin of Candelaria. The lower part of the
shrine is located above Minas,
Figure 9. Lightning-struck tree growing around a granite
rock near the entrance to Minas, a colonial silver mine in
the Cuchumatanes mountains of Huehuetenango
a caved in entrance to a silver mine marked by a twisted lightning-struck tree growing around a
granite rock. The five-foot tall wooden figure of the Virgin was carved from local hard wood and
her robes were made of silver extracted from this mine.
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Figure 10. Our Lady of Candelaria in Chiantla, the meb’il shrine
for the K’iche’ community of Momostenango
It was discovered and exploited in the early colonial period by Juan de Espinar, a distinguished
soldier and one time alcalde ordianario of Santiago de Guatemala. During the 1530s he was given
a large encomienda by the crown, consisting of labor from local Mayas who hauled ore out of his
mine (Lovell 120). Legends say that after he donated the silver robes for the Virgin the veins so
swelled with ore that he became fabulously wealthy and decided to return to Spain. On the day
before he was to leave Guatemala, he made a farewell visit to the mine; when he was far inside a
worker shouted to him to come out and as he left the mine caved in. This was interpreted as a
miracle performed by the Virgin to save the life of her benefactor and to make it impossible for
anyone else to ever mine silver there.
On days named Ik’ (Wind), K’iche’ pilgrims travel in their dreams to a man-made cave
under Q’umarkaaj, the capital of the K’iche’ kingdom. The site, which was constructed in the
1400s, is built on a mesa which is underlain by fine-grained volcanic ash (Wallace and Carmack).
Beneath the central plaza lies the 90-meter long man-made cave. It ends directly below a round
imprint in the plaza floor that may have been the base of a circular temple.
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Figure 11. A Momostecan lineage head on pilgrimage to a shrine in
the central plaza of the archaeological site of Q’umarkaaj
The cave opening is approximately three meters high and one meter wide (Brady and Veni). It
sanctifies the site and defines it as a place of pilgrimage. According to historical documents the site
represents the seven-chambered cave of origin which carries the connotation of power, ruler ship,
wealth, and sacred space (B. Tedlock, “Momostenango: Town of Shrines”).
Today the cave can only be visited by pilgrims after the announcement of their intention to
make the journey followed by 40 days of fasting, sexual continence, copal burning, prayers to the
ancestors, and asking of formal permission. Pilgrims light candles and walk into the cave where
they listen for omens.
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Figure 12. Cave directly below the main shrine in the plaza at Q’umarkaaj
If a bad omen does not appear, they proceed further inside until they reach a fork in the tunnel
where they burn candles and copal incense, asking permission of Jujub’ Takaaj, or “Mountain
Valley” to enter. They take the narrow left path and go down to a corral where they find small
stones in the shape of deer, mountain lion, sheep, and goats and attempt to pull one out. If they are
lucky, a tiny game keeper dressed in silver, appears and allows them to do so. When they take
home the stone animal and place it in a small wooden box on their altar it magically multiplies.
Most pilgrims visit Q’umarkaaj but once in a lifetime and then revisit it later in waking reveries
and dreams.
Modern Mayan Pilgrimages to Esquipulas
Not far from the ruins of the ancient Maya city of Copán, at the center of a Precolumbian
pilgrimage route, near the junction of the boundaries between Guatemala, Honduras, and El
Salvador, is the village of Esquipulas. Several large stone carvings resembling those found at
Copán, are still at the site. Anne and Alfred Maudslay, who visited the shrine in 1894, noted that
the fair which took place there was the most important commercial event of the year in Central
America. “Thither the English merchants from Belize brought their wares and carried on what was
practically the whole of the foreign business of Honduras, Salvador, and Guatemala, taking in
exchange the native-grown indigo” (Maudslay and Maudslay 49). Erna Fergusson and Mary Butler
made the journey from Guatemala City to Esquipulas in the mid-1930s and reported that
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The atrium was packed so tightly with people that we were plastered up against
the railing. A procession was pushing through from one church door to the other.
Over a sea of jet-black heads floated the silken canopy that shaded the image and
the priests. And above that slowly moving mass of heads a multitude of candle
flames flickered redly in the sun (Fergusson 56).
To this day, during the Feast of Esquipulas, the basilica is filled by thousands of pilgrims
from communities throughout Central America. The sidewalks opposite the church are crowded
with vendors selling candies, woven bags and baskets, woolen blankets, leather sandals, straw hats
decorated with moss, yellow gourd-like fruits, and flower garlands. While some visitors drink late
into the night others go about their devotions in the church. The town was named after the Ch’orti’
Mayan chief, who greeted the Spaniards and offered them no resistance when they arrived in 1530
(Borhegyi). Esquipulas, is the Spanish rendering of his Mayan name Kipurha in which kipur means
“raised or lifted,” and ha means “water,” or spring. There are many springs surrounding
Esquipulas. The “es-” prefix was probably added to make the word easier for Spanish speakers to
pronounce (Wisdom, The Chorti 211).
In 1594 a Mayan reported his vision of Jesus Christ hanging on the cross at the spot where
the basilica now stands. Community leaders commissioned Quirio Cataño, a Portuguese carver
working in Antigua, to produce a wooden sculpture of a Crucified Christ. Today, a five-foot-tall
bronze replica of the original dark-brown wooden statue stands in its place (Fought 521). After
gaining local fame for removing curses and curing illnesses, a small chapel was built to house the
image and the Vatican authorized its veneration and established January 15, 1596, as the first feast
day. The church again recognized the powers of the icon in 1737, when Archbishop Pedro Pardo
de Figueroa visited the shrine and was cured of a contagious skin disease. As a thank offering he
ordered the construction of a church for the Black Christ. When he died he was buried beneath the
sanctuary at the foot of the main altar (Pasinski109).
In 1954 Monseñor Maríanao Rosell Arrellano, the Archbishop of Guatemala, removed the
image from the basilica and toured the country with it to organize popular opposition to the liberal
Arbenz government. Since then the National Liberation Movement (MLN) and other right-wing
parties in Eastern Guatemala have used the icon as a national symbol to initiate electoral
campaigns (Kendall 155). For many years the Ch’orti’ Maya in the Guatemalan state of
Chiquimula made an annual sequence of pilgrimages to Esquipulas beginning on January 4. They
brought candles and presented them to Pastora, the sheep herder wife of the Black Christ. Today,
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while some Ch’orti’ go on pilgrimage early in the New Year, most wait for his Saint’s Day on
January 15th. For those who cannot visit in January they make the pilgrimage during Holy Week,
at which time they arrive with small bags filled with red-corn kernels and curled-neck squash that
they hang on the arms of the cross. This practice is based on traditional narratives in which the
devil appeared to Christ and challenged him by saying: “Let us perform a test. We will see whose
blood is better.” The devil cut himself first, and in his blood were snakes, poisonous lizards,
iguanas, worms, and lizards. Then Christ cut himself, and from his blood came seedlings, corn,
beans, squash, and sugar-cane (Fought 439, 491).
Other Mayan groups who live farther from Esquipulas have different traditions. In my
research in Momostenango I found that when the copal blackened figure is mentioned he is
described as the protector of merchants. Once a year the privilege of dressing the icon in his white
satin robes, embroidered with gold and gems, falls to a group of K’iche’ traveling merchants from
the municipalities of Chichicastenango, Nahualá, San Francisco el Alto, and Momostenango. They
consider Don Esquipulas to be, like themselves, a traveling merchant. Some of them walk each
year with huge loads of merchandise on their backs all the way from their highland villages (a two
to three week walk). Others travel in trucks with their woolen blankets and grinding stones to sell
during the week of fiesta. As they approach their destination they stop at dozens of stone altars and
cairns on nearby ridges along the way to pray. They adorn the stone altars with flowers and pine
needles, then open corn-husk incense wrappers, light bees-wax candles, and burn copal as an
offering to their ancestors. As the incense and candles burn they study the fire for omens and ask
for health and luck in trading. Then they leave to visit Sesecapa, a nearby spring, where they bathe
in its curative water and gather some to take home. Then they pray, light more candles, and enter a
man-made cave where the walls and ceiling are covered with soot and the floors are littered with
pine needles, flower petals, matches, and corn-husk wrappers. After praying for good health and
business they study the walls for images and listen for omens, then leave to visit the church where
they purchase tierra santo (sacred earth) also known as pan del Señor (bread of the Lord). These
healing tablets made from locally mined white earth bear embossed images of the sun, flowers,
hearts, St. Andrew’s crosses, the crucifixion, and rosary beads.
Mayan pilgrims at the site explained their reasons for eating the clay tablets as a remedy
counteracting nausea, diarrhea, and hunger pains from fasting. Women say that they eat earth in
order to counteract morning sickness and ensure a safe delivery. Scientific testing has revealed that
the tablets supply key mineral nutrients and trace elements including iron, calcium, selenium,
magnesium, copper, potassium, manganese, nickel, cobalt, and zinc that are especially useful for
17
pregnant women and their growing fetuses. The amounts of such minerals and trace elements found
in each tablet compares favorably with industrial pharmaceutical products used for mineral
supplementation during pregnancy (Hunter and de Kleine 165). They dissolve a tablet in a glass of
water and drink it asking permission of the day lords to enter the church. Dropping to their knees
they cross the threshold and crawl into the immense basilica lighted by electrified silver
chandeliers. They make the long approach down the nave on their knees holding in one hand either
13 candles and in the other 20 candles since 13 times 20 equals 260 days, the length of the Mayan
earth calendar. On their way out they back down a side-aisle facing the statue as they leave.
Patterns of Accommodation and Resistance
This combination of ancient religious worship with colonial Christian pilgrimage has been
documented elsewhere. Charles Wisdom, a scholar of the Ch’orti’, discussed what he saw as “an
end product of the combination of Spanish Roman Catholicism and the indigenous religion and
magic,” noting that “what we have is not a mere combining of two elements, a grafting of one upon
another, but rather what might be called a complete fusion, to the extent that the Indians themselves
are unaware that any such historical process has taken place” (Wisdom, “The supernatural and
curing” 119). If one pays attention to the details of these pilgrimages, one finds conscious and
unconscious resistance against superimposed value systems. Coexistence of antithetical religions
does not lead to synthesis as so many scholars thought; instead of fusion there was friction.
Members of global religious and political hierarchies mask indigenous resistance by creating a
hegemonic discourse declaring a timeless, genderless, nation-less common identity among all
pilgrims. This has been the case since the fourth century when Jerusalem was constructed as a
pilgrimage site by Constantine who unified his empire by providing a visible topography for the
legends, sacred books, and liturgy of the newly adopted state religion, Christianity.
The Roman Catholic Church has a long history of capitalizing on popular pilgrimages
which blend local with Christian symbols as a form of “inculturation” in which the gospel is said to
be dressed in local cultural clothing (Beaver 57). This concept of inculturation combines the
anthropological concept of acculturation with a theological understanding of incarnation
(Angrosino 825). However, rather than adopting either the social science concept of
“acculturation” or the Christian concept of “inculturation” we might do better to compare Ch’orti’
with K’iche’ and other pilgrimage practices. Ch’orti’ Maya make the one-day walk as family
groups several times a year. A small all-male delegation of K’iche’ Mayan merchants make the
long two-to-three-week trip across Guatemala but once a year. This difference is revealing in that
18
while the Ch’orti’ are following the popular Christian pattern of egalitarian family pilgrimage, the
K’iche’ are following a Precolumbian hierarchical pattern of all-male royal pilgrimage.
An image of the crucified Christ was planted in a church built on top of a Ch’orti’ shrine
in 1596 as part of the spiritual conquest of the Maya. Thus, the Ch’orti’ participate in a form of
mystical materialism in a location that was sacred to them in Precolumbian times, but one where
Roman Catholic priests during the colonial period encouraged them to assimilate Christian
spirituality with European life styles. The end result of five centuries of visits to this shrine, where
masses and sermons are said nearly every day of the year, is that the Ch’orti’ now embrace the
strongly dualistic worldview espoused by Roman Catholics. In their current religious cosmology,
as expressed in prayers and oral narratives, the devil, whose blood carries stinging insects and
biting animals, is purely evil while Christ, whose blood carries the seeds of useful plants, is purely
good (Fought 491). This oppositional emphasis, leading to ritual exorcism of the negative pole, is
the main performative mode wherever Christianity has imposed itself on other faiths (Fox 326).
When we examine the figure of Christ, or Ih’pen in the Ch’orti’ language, we find that he is
actually a hybrid indigenous solar-earth deity (Girard 273). Although Ch’orti Mayans do not
include a cave visit to the earthly Christ as a formal part of their pilgrimages they adorn the statue
with agricultural icons including red-corn kernels and squashes (Fought 498).
K’iche’ merchants and other Mayans who make the pilgrimage to Esquipulas believe that
the Black Christ is a powerful being who can impoverish or enrich, and cause as well as cure
illness. He is not compatible with Christian oppositional dualism where God is totally good and
must be worshipped while the devil is totally evil and must be exorcised. Further, the wooden
image of the crucified Christ in the basilica is neither a representation of a Christian deity nor a
Mayan ancestral deity. They point out that if this were so, his skin should be either the color of
Caucasians, the pink of conquistadore dance masks, or the color of ancestral powdered bones, ash
white. Instead, his skin is deep earthen brown. Further, as an important earth deity he is worthy of
respect and even fear, so before they undertake their annual pilgrimage they undergo eighty days of
prayer, fasting, and sexual abstinence. These beliefs and pilgrimage practices contain very little
Christian symbolism or theology; instead, they are forms of resistance to the hegemony of
Christianity. But perhaps the most telling observation of all is that of Audelino Soc Coy, a K’iche’
Mayan daykeeper from the town of Zunil who observes “At the church of Esquipulas you see a
person lighting 13 or 20 candles. It’s not just an accident, but a way that the Maya calendar (13 x
20 = 260) still informs people’s spiritual practices” (Molesky-Poz, 25).
19
Postmodern Mayan Pilgrimages
In the spring of 2007 Mayans from seven villages—Acalán, Conil, Ochtakah, Zamá,
Xcambó, Xamanhá, and Ichpatun—reenacted their ancient long-distance pilgrimage by canoe to
the island of Cozumel seeking rain, abundance, and fertility. During the first crossing one hundred
and eighty rowers in thirty twenty-six foot dugout canoes undertook the arduous six hour 50 km
roundtrip from Polé, or Xcaret, to the island of Cozumel, and back to Xamanhá, or Playa del
Carmen.
Over the past four years this pilgrimage to honor the Mayan goddess Ixchel has been
elaborated (Patel). It is advertised on the Internet and reenacted by local inhabitants of the Mexican
states of Yucatán, Campeche, and Quintana Roo for themselves and their international visitors
(Leperi). The canoes, costumes, dances, and makeup are researched by members of the National
Institute of Anthropology and History, and the Maya Centre of the National Council for Culture
and the Arts of the National Autonomous University of Mexico (Rodríguez). Choreographers and
composers, as well as makeup and costume artists are hired by staff members of Xcaret, an ecoarchaeological park in Yucatán (Mallin). Non-Mayans can view videos of the past journeys, read
testimonial statements, and register on-line for a future pilgrimage in order to become members of
the “cast.” http://www.xcaret.com/sitios/sacred_Mayan_journey/home. html.
Participants have included the mayors of Cozumel and Solidarida and the CEO of Xcaret,
who wish to support Mayan culture and strengthen the cultural identity of local people. Spanish
and Mexican couples who hope to become, or are already, pregnant also participate in the threeday pilgrimage.
Figure 13. Dugout canoe on its way to the Island of Cozumel, Yucatán
bearing women representing the Moon Goddess Ix Chel
20
Each year the canoe numbered 13 in the ancient Mayan bar-and-dot notation carries five women
dressed in red clothing, each representing a phase of the moon: new, first quarter, half, full, third
quarter. During the pilgrimage the participants run history in reverse (Sutherland). By so doing
they link inner techniques of self-transformation, suffering, and desire to landscapes of collective
memory of the conquest and colonization of the Maya, and their remarkable resilience and cultural
florescence today.
Conclusion
The range of Mayan pilgrim activities and the diversity of the cultures within which they occur
reveal that while pilgrimage is a public event, it is connected with personal needs, emotions, and
other inner states. As such, it blends spiritual journey with social action. Mayan pilgrimage sites
carry meaning at a wide variety of organizational levels from the individual with a vow or request,
to the local community where the shrine is located, to the nation with its political agenda, to an
international church that encourages pilgrimage to demonstrate and bolster faith. These sites are
places of contested meaning, visited by pilgrims with a wide range of purposes, carrying a variety
of symbolic messages that are not necessarily the same for all who visit the site. Thus, at
Esquipulas, Cozumel, and other large pilgrimage shrines there exists a diversity of views about the
value of pilgrimage, depending on the activities performed there as much as the social and ethnic
identity of the participants.
———
21
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September 9, 2010
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Ley Maya, 8/02 - Archivos del Popol Wuj y las culturas mayas

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